In war they encountered their enemies openly, without recourse to stratagem, relying rather on their valour than on the wiles of tactics; "aperti, minimeque insidiosi, qui per virtutem non per dolum dimicare consueverunt." They rushed headlong to the combat in blind rage, or under the excitement of intoxication, often without a preconcerted plan, or studious of the advantages of position, "nullâ præter vim et audaciam re instructos." The same author relates that they were accustomed, before the commencement of a battle, to make vows and offerings to their gods, and were animated by the recital of songs commemorative of the achievements of their forefathers. When charging the enemy, they beat their shields with their swords, brandished their weapons, and uttered loud and menacing exclamations: the onset was furious; but in a protracted contest, and especially if under the oppression of a warmer climate than their own, they were deficient in perseverance; so that, if they did not overthrow their antagonist in the first dreadful collision, they were generally routed. Polybius says the Romans took advantage of the discovery of this circumstance, which they had learnt from experience of former attacks, of which also Livy has given a description corroborative of what is recorded by other historians of their appalling and deafening cheers: "ad hoc cantus ineuntium prælium et ululatus et tripudia et quatientium scuta in patrium morem horrendus armorum strepitus!" During the battle, the women and children, and those incapable of bearing arms, remained in the rear, in a situation fortified by their waggons: they excited the warriors to the combat with every animating exhortation; the timid they impelled either through violence or reproach; the valiant they rewarded with their admiration. Strabo describes the Celts as availing themselves of the advantages of victory with sanguinary and barbarous cruelty, that they were in the habit of tying the heads of their enemies to their horses' manes; and Posidonius states that he saw them exhibited over the gates of their towns, but the heads of the hostile leaders of rank were preserved by them by means of spices and drugs; they considered them trophies, which were ostentatiously displayed. The weapons of the vanquished were suspended in the houses, a ceremony which was accompanied by singing the praises of the victor; according to Diodorus, "hostium spolia famulis tradunt in foribus domorum cum cantu atque hymnis affigenda; nobiliorum capita aromatibus uncta, in thecis condunt, ostendentes hospitibus nulloque pretio ea vel parentibus vel aliis reddunt." If the warriors were defeated, the women preferred death rather than survive those they loved: in this they were encouraged by the belief that they should meet them in a future state. An invincible attachment to freedom, and a strong inclination to war, were their striking characteristics. The favorite subjects of their poetry were warlike prowess and the glory achieved in their hostile irruptions, and these verses were transmitted through many ages to their descendants. THEIR HABITATIONS. The Celts lived in separate dwelling houses: they selected situations in woods by the banks of streams, "vitandi æstus causâ." To these abodes they gave names descriptive of their locality, and sometimes the possessor was designated by the name of his residence. Both the greater and lesser clans had their separate districts allotted to them, but which in the aggregate were comprehended in states, Evornμara, (Strabo.) These consisted of a certain number of contiguous tribes, and when several were thus united, the district (pagus) was distinguished by the name of the more numerous tribe which composed it, and in whose territory was situated the principal place of strength, which, according to Justin, they learnt from the Greeks to fortify with walls and ditches; and later, in every hamlet united by consanguinity, (Kidwâd,) "vicatim per familias cognationes," arose a fortress, though Polybius says, "villas habitabant nullis septas moenibus," yet in other parts of his writings he agrees with Strabo that they possessed fortified places. Athenæus makes mention of their cities: " κωμοι και πολεις.” The period in which they began to fortify is not known, but it appears, from Justin, that they were instructed to do so by the Grecian colony at Marseilles, from whom also they learnt the arts of more civilized life, "ab his coloniis Phoceorum igitur, et usum vitæ cultioris et urbes mœnibus cingere dedicerunt." To each separate dwelling was apportioned land and wood sufficient for the maintenance of the family, and when this increased beyond the means of subsistence thus afforded, a separation ensued in search of other lands. The Celts lived in wooden houses, into which their cattle were brought for protection; the roofs were of thatch, on which they placed large stones, to secure them from the effects of the winds: "domos e tabulis cratibusque in speciem camera fastigiatæ vel tholi construunt multâ superinjectâ arundine vel magno imposito tecto." The custom of introducing the cattle into the dwelling house still exists in the mountains of Wales, and in the Caucasus. (To be continued.) NEW-YEAR'S DAY. STAY, stay, Just whilst my "thousand things" I sing or say. Or with the "opposition" year that's "out," 'Tis what thyself shalt be, ere twelve brief hours are past. That year, that "last," is dead! and of its crew, Where are they now? ask of th' inconstant wind, The strains that, only yesternight, Upon its viewless "wings" were borne, And, when they've told thee, I will tell thee true, But they have left their tokens; yes! Of friends, and weeping kin; Some, in the catalogue of sin, Fearfully multiplied; and some again O'er many a human lot thy presence threw And, on their heart, And wellnigh wept from such a friend to part. But this is to delay the song The quaint fantastic gear, Which thou hast worn this many a hundred year: Born, when the infant world from nothing sprung:) That warns us of thy "coming in," To foot it on the crystal snow, With all thy store of New-Year's gifts, a goodly, goodly shew! So now I brace the lyric string, Thy praise, and only thine, to sing. And now, ye bells, your merry descants ring: And now, good maids, and youths, your wonted off'rings bring! "Gloves" for the honest hand to wear; And "Almanacks," with crimson covers, And, for the hearty clown, the froth'd and brimming cup. Lo! they are there: And each and all shall share For each and all belong to thee, oh jocund day! As if sweet minstrelsy were treason to the land? That would uncalendar our New-Year's day. Dress'd in religion's rev'rend guise. Now hold, ye nightmares of this ridden earth! Life is the journey of a parlous way, And some its morning reach, and some its day, And little reck'd it to the tale Of this life's fortunes, when or where The pilgrim's march might fail, If all were black and bare; If not a sunbeam cheered, If not a flower appeared, If not a friend bore company, his wanderings still to share. But life, with all its sorrow, Nor mean, nor few: Friendship and love connect him with his kind- And wing that praise, "Thanks be to God we live,- "In that good school may discipline the soul "On Zion's hill!" And when with thee we stand, fair Day! We know that we have reached a stage of their own parlous way; And, "two-fac'd" Janus! even thou canst teach, To see, in graceful dance, The hours, the months, the days, Hymning, in Faith's calm ear, their mighty Master's praise; To love and life reviving, The token that our mortal race Once run, is not our all, Our only home, Throughout the universal, circling dome, But that another bourn "awaits our earthly" strivings. Such were the whisp'rings of the inward thought But we Have our clear promise of eternity; And, more than he, May love the herald of the annual train, The "witness," too, which cries aloud "that promise is not vain." But list! ten thousand thousand spirits chide The ling ring of the new-born "tide." |